Health professionals increasingly face patients with complex health problems and this pressurizes them to cooperate. The authors have analyzed how the complexity of health care problems relates to two types of cooperation: consultation and multidisciplinary teamwork (MTW). Moreover, they have analyzed the impact of these two types of cooperation on perceived professional autonomy. Two teams were studied, one team dealing with geriatric patients and another treating oncology patients. The authors conducted semi-structured interviews, studied written documents, held informal discussions and observed (...) the teams at work. Consultation was most likely to take place when a patient had multiple problems. However, if these problems were interrelated, i.e. the solution for one problem interfered with solving another, then MTW was favored. The same was true when the available information was equivocal such that there were conflicting interpretations of a problem. How the professionals perceived the relationship between complexity and the need to cooperate depended on their expertise, their occupational background, and their work orientation. Consultation did not affect the professional autonomy of the health care professionals. MTW however did decrease the perceived level of professional autonomy. The extent to which this occurred seemed to depend on the quality of the interpersonal relations within the team. The findings can help in selecting the most appropriate and efficient type of cooperation based on the complexity of a patient’s problems. They can also help team leaders to stimulate reflection and feedback processes, and medical trainers to develop competencies among students related to such teamwork behaviors. (shrink)

Au moment où j’écris, l’agitation autour de l’enseignement de la ‘théorie du genre’ dans l’école publique française bat son plein. On peut espérer que l’écume de cette chimère se dissipera rapidement, mais ce serait une erreur de l’évacuer trop vite car cet accès de fièvre rappelle à quel point sont vives les résistances anti-égalitaires. Dans ce contexte de déni, Femmes-Hommes : penser l’égalité apporte une contribution précieuse aux débats en dressant un bilan objectif de la situation en F...

Institutions of higher learning have continued to record high cases of gender-based violence (GBV) despite all efforts put in place to fight the vice. The most common forms of GBV are physical, sexual assault and psychological violence. Women and girls make up the majority of the GBV victims worldwide. For many years, institutions of higher learning have proved to be fertile environments for GBV cases. The purpose of this study was to investigate effects of GBV on the well-being of students (...) in institutions of higher learning in Zambia. The study employed a mixed research methodology, and it was anchored on pragmatic philosophical paradigm. An explorative study design was used. Data were collected using both probabilistic and non-probabilistic methods, and the sample size was 150 respondents. The main findings of the study showed both academic and non-academic effects of GBV on students and included stigma, low academic performance, mental and psychological trauma as well as high drop outs. Contribution: The study highlighted effects of GBV as being both academic and non-academic in nature. Once students and staff ignore the word of God spoken in scriptures and begin to follow their egos, the consequences are devastating. For scriptures says love one another, forgive each other and bear each other’s burdens in love. Do unto others as you would want then to do unto you. For where there is love, no one will desire to hurt others. Where there is no love of God or forgiveness, there is pain and damage that can spoil someone’s future, especially that of the youth. (shrink)

This study uses the Locke and Okali gender analysis framework to explore gender relations surrounding grain storage management and marketing in Binga District of Zimbabwe. The study was conducted during one grain storage season and involved multiple visits to selected households, which were used as case studies. The main question that the study sought to address was: “What bargaining goes on between men and women in the area of stored grain management and marketing?” Data were collected from four households, fitting (...) into the following categories: simple monogamous, complex monogamous (two scenarios), and polygamous. Participatory rural appraisal tools and techniques were extensively used and formed the backdrop of all the data collection. The study established that much bargaining and strategizing occurs within the household in order for women to exercise control over the use of stored grain. The bargaining process was found to be a complex one of give-and-take without an immediately recognizable winner. There is evidence that women use this bargaining power to exert influence on their relative position in the household in terms of independent income generation and management, seniority, and overall household food security policies. While bargaining between and within gender remains shrouded in subtleness, individuals in a household consciously use their skills to manipulate the situation to their best advantage. This article is expected to initiate broader debate in the area of gender roles and bargaining in grain post-harvest management, an area often kept private by smallholder farmers in sub-Saharan Africa. (shrink)

On the works of Ācārya Śrīrāma Śarmā, 1911-1990, Hindu philosopher.

The environment can elicit biological responses such as oxidative stress (OS) and inflammation as a consequence of chemical, physical, or psychological changes. As population studies are essential for establishing these environment-organism interactions, biomarkers of OS or inflammation are critical in formulating mechanistic hypotheses. By using examples of stress induced by various mechanisms, we focus on the biomarkers that have been used to assess OS and inflammation in these conditions. We discuss the difference between biomarkers that are the result of a (...) chemical reaction (such as lipid peroxides or oxidized proteins that are a result of the reaction of molecules with reactive oxygen species) and those that represent the biological response to stress, such as the transcription factor NRF2 or inflammation and inflammatory cytokines. The high-throughput and holistic approaches to biomarker discovery used extensively in large-scale molecular epidemiological exposome are also discussed in the context of human exposure to environmental stressors. We propose to consider the role of biomarkers as signs and to distinguish between signs that are just indicators of biological processes and proxies that one can interact with and modify the disease process. (shrink)

BackgroundThere is growing interest in the collection, storage and reuse of biological samples for future research. Storage and future use of biological samples raise ethical concerns and questions about approaches that safeguard the interests of participants. The situation is further complicated in Africa where there is a general lack of governing ethical frameworks that could guide the research community on appropriate approaches for sample storage and use. Furthermore, there is limited empirical data to guide development of such frameworks. A qualitative (...) study to address this gap was conducted with key stakeholders in Malawi to understand their experiences and perspectives regarding storage and usage of samples for future research.MethodsThis study conducted 13 in-depth interviews with ethics committee members, regulators and researchers, and five focus group discussions with community representatives and clinical trial participants in Malawi. Interviews and focus group discussions were audio-recorded, transcribed verbatim, and thematically analysed.ResultsOn the current regulatory guidelines that governs the collection, storage and reuse of samples in Malawi, participants highlighted their different understanding of it, with some indicating that it prohibited the reuse and sharing of samples, while others believed it permitted.Views on the informed consent model used in Malawi, some stakeholders expressed that the current model limited options for sample contributors regarding future use. Researchers supported storing samples for future use in order to maximize their value and reduce research costs. However, they expressed concern over the exportation of samples highlighting that it could lead to misuse and would not support the development of research capacity within Malawi. They recommended use of broad consent or tiered consent and establishment of biobanks to address these concerns.ConclusionsStudy findings highlighted the need for a review of the current regulatory guideline and the development of infrastructure to support the use of stored biological samples for future use among the research community in Malawi. At the moment, there are ethical and practical concerns arising from the collection, storage and secondary use of biological samples make it hard to reconcile scientific progress and the protection of participants. (shrink)

Traditionally, the exploration of the impact of trauma on trauma survivors in South Africa has been focused mainly on the bio-psychosocial aspects. The bio-psychosocial approach recognises that trauma affects people biologically, socially and psychologically. In this article, the author explores a holistic understanding of the effects of trauma on people from communities historically affected by political violence in KwaZulu-Natal, South Africa. Using a participatory action research design as a way of working through trauma, a longitudinal study was conducted in Pietermaritzburg (...) from 2009-2013. At the end of the study, life narratives were documented and published. The textual analysis of these life narratives reveals that, besides the bio-psychosocial effects that research participants experienced during and after the trauma, they also sustained moral and spiritual injuries. Trauma took its toll in their lives emotionally, psychologically, spiritually, morally and in their relationships with themselves, others and God. From these findings, the author argues that the bio-psychosocial approach is incomplete for understanding the holistic effects of trauma on the whole person. Therefore, he recommends the integration of the moral and spiritual aspects of trauma to come up with a holistic model of understanding the effects of trauma on traumatised individuals. The holistic model will enhance the treatment, healing and recovery of trauma survivors. This, in turn, will alleviate the severe disruption of many aspects of psychological functioning and well-being of trauma survivors caused by the effects of trauma. (shrink)

Die mandäische Religion und der aramäische Hintergrund des Manichäismus: Forschungsgeschichte, Textvergleiche, historisch-geographische Verortung. By Ionuţ Danial Băncilă. Mandäistische Forschungen, vol. 6. Wiesbaden: Harrassowitz Verlag, 2018. Pp. x + 301. €74.

Normal 0 21 false false false MicrosoftInternetExplorer4 Partindo do dito popular “manda quem pode, obedece quem tem juízo” o presente artigo tem como objetivo defender a tese de que o Estado hobbesiano sustenta-se tanto pela força quanto pela razáo. Dentro desta perspectiva, será analisada a noçáo de desobediência e, ao final, mostrar-se-á que o adágio referido só pode ser tido como verdadeiro de acordo com a filosofia política de Thomas Hobbes após feitas certas ressalvas.

El presente artículo constituye la segunda parte de un estudio más amplio sobre la obediencia política en el pensamiento de santo Tomás. Como se señalaba en la introducción de la primera parte, el ámbito político representa un escenario privilegiado para analizar la verdaderaa naturaleza de la virtud de la obediencia, pues es un ámbito en el que se hace singularmente difícil reconocer, a través de la variable figura del gobernante, la voluntad de Dios sobre el hombre. Pero para poder distnguir (...) esta voluntad, y someterse inteligentemente, es preciso clarificar antes el ámbito y límites del débito de obediencia política. Esta delimitación aclara el oficio de gobierno, señala cuál es el papel que juega en la vida humana y la verdadera naturaleza del poder político: de ahí el análisis de la obediencia al poder "de hecho" y al poder injusto.Así, este problema de la obediencia, y en concreto el de la obediencia a los poderes temporales irregulares, pone de manifiesto la pregunta nuclear de la vida humana: ¿quién manda verdaderamente? Este estudio pretende mostrar la respuesta de la tradición cristiana, magistralmente expresada en la obra de santo Tomás. (shrink)

“Die Geheimnisse der Vorväter”: Edition, Übersetzung und Kommentierung einer esoterischen mandäischen Handschrift aus der Bodleian Library Oxford. By Bogdan Burtea. Mandäistische Forschungen, vol. 5. Wiesbaden: Harrassowitz Verlag, 2015. Pp. 153, illus. €49.

ʻDurch Dein Wort ward jegliches Ding!ʼ / ʻThrough Thy Word All Things Were Made!ʼ: 2. Mandäistische und samaritanistische Tagung. Edited by Rainer Voigt. Mandäistische Forschungen, vol. 4. Wiesbaden: Harrassowitz Verlag, 2013. Pp. x + 393, illus. €98.

The Scourge of God: The Umman-manda and Its Significance in the First Millennium BC. By Selim Ferruh Adali. State Archives of Assyria Studies, vol. 20. Helsinki: The Neo-Assyrian Text Corpus ProJect, 2011. Pp. xviii + 218. $62.

En este artículo se analizan, desde la antropología social, representaciones del orden social manifestadas por el fenómeno de las mandas y exvotos en el culto a santo Domingo Vidal, santo popular patrono del municipio de Chimá (Colombia). La metodología incluyó la observación participante en el sitio del culto y la descripción del Libro de mandas en el que escriben los devotos; los escritos son vistos como textos que transmiten y reproducen formas de cultura y de organización social. Para el análisis (...) se acude a los conceptos de Religión como sistema cultural y de Religión común para enfatizar su carácter adaptativo a las circunstancias locales. Las primeras conclusiones sugieren que la relación de los devotos con el santo responde a las condiciones sociales particulares de la comunidad en la que ocurre el culto y que esas prácticas las reproducen y mantienen. (shrink)

Este artículo trata sobre la teología de la Ley Nueva o evangélica, verdadero corazón y punto de inspiración del conjunto de la moral tomasiana. El valor justifi cante de la Ley Nueva que consiste en su contenido de gracia, la distingue radicalmente tanto de la Ley Antigua y de la ley natural como de cualquier tipo de ley humana. En sólo tres cuestiones que se cuentan entre las más bellas de la Suma Teológica, Tomás perfi la las leyes fundamentales de (...) la libertad cristiana. El núcleo central de la nueva ley, su elemento regulante, no es legal: es el don del Espíritu que hace nuevo el corazón, un evento de fe gratuito e iluminante que inclina el afecto al bien pleno y total revelado en la persona de Cristo, máximo sabio y amigo. En sus elementos secundarios, la Ley Nueva tan sólo manda o prohíbe lo que a la gracia nos lleva o lo que necesariamente pertenece al buen uso de la gracia. La ley evangélica es una ley de virtudes y de dones, en presencia de los cuales los preceptos pasan a ser instrumentos y servidores. Una renovación de la moral católica bien pude inspirarse en la jerarquía de las verdades y la audacia teologal que Tomás despliega en este pequeño tratado. (shrink)

Resumen En el Leviatán Hobbes implementa la ley de naturaleza como la condición de posibilidad del desarrollo epistemológico que convierte al animal en humano, en el estado de naturaleza. De acuerdo con esta fórmula, la moral se desarrolla cuando los hombres empiezan a comportarse de acuerdo con el contenido no explícito de las leyes de naturaleza, comportamiento posibilitado por su sujeción a un hombre fuerte, quien tiene la función moral de administrar justicia. Esta doble función moral de las leyes de (...) naturaleza entre quien manda y quien obedece implica una experiencia de la justicia como comunicación de postulados racionales compartidos que condicionan el libre accionar de los hombres, manteniéndolos unidos en el tiempo.In the Leviathan, Hobbes employs the law of nature as the condition of possibility of the epistemological development that transforms the animal into a human in the state of nature. According to this formula, morality develops when men behave according to the non-explicit content of the laws of nature, behavior enabled by their subjection to a strong man who has the moral function of administrating justice. The moral function of the laws of nature is double, those who rule and those who obey, and implies an experience of justice as communication of shared rational postulates that conditions the free actions of men, keeping them united in time. (shrink)

Este artículo aborda la poesía de Edith Stein a partir del tópico de la Revelación. Entendida como «la buena nueva» de la venida y la resurrección de Cristo, la Revelación se relaciona con el mandato del amor al prójimo, cuya sola posibilidad radica en el amor a Dios, pues «quiere que le amemos, cuando manda que amemos al prójimo», como explica sor Juana. Y así, se relaciona también con la mayor «fineza» de Jesús hacia a los hombres, según la (...) carta Atenagórica, que consiste en «los beneficios que nos deja de hacer» para contener nuestra ingratitud; en el amor al prójimo, la correspondencia del amor es para Él, pero la utilidad es nuestra. En la poesía de Edith Stein, la Revelación se corresponde con la revelación del lector, con lo que se consuma la representación de la mayor fineza: para el lector, y para él solo, es la utilidad de la lectura. (shrink)

Il problema filosofico di Boezio, già chiaro sin dalla comparsa sulla scena di Filosofia, risiede nel tentativo di chiarire come si possano avere conoscenze stabili, cioè necessarie, di cose mutevoli, cioè contingenti, ed è un problema di coesistenza tra le une e le altre. Una lettura filosofica che, trasposta in termini teologici, porta a questa idea di creazione: un mondo contingente creato da un Dio, in sé necessario, che nel momento in cui crea lo fa in relazione ai suoi modi (...) di conoscere, cioè necessitando in modo condizionato le cose esistenti. In tal modo, egli fonda la nostra conoscenza del mondo e quella di noi stessi che il mondo vediamo, pensiamo e giudichiamo mentre vediamo, pensiamo e giudichiamo di vedere, pensare e giudicare il mondo.La storia della Consolatio Philosophiae è la storia tragica di quell’ipotetico generale, di cui scrive Musil, che per ragioni strategiche manda dei battaglioni alla morte sicura, ed è un assassino se si pensa che si tratta di migliaia di figli di mamma; ma diventa subito qualcos’altro se si connette il fatto con altri pensieri, per esempio con la necessità del sacrificio o la brevità della vita. È poi la storia tragica della presa d’atto di quanto sia utile ma falso il tentativo di chi considera la vita che si presenta dinnanzi come un dato fisso e fermo. E lo è perché è la contemporanea storia del tragico tentativo di fondare il pensiero sul mondo a partire dalla consapevolezza che il mondo potrebbe mutare in ogni istante in tutte le direzioni, o almeno in una qualunque di esse. (shrink)

RESUMO Recorrendo a reflexões de Alain Rabatel sobre pontos de vista e responsabilidade enunciativa, principalmente aquelas contidas em Homo narrans (2016; 2021), buscamos descrever e interpretar a gestão dos dialogismos interno e interdiscursivo na introdução da encíclica Deus caritas est (2005), assinada pelo então papa Bento XVI, por meio da análise de posturas enunciativas. Nossa principal conclusão é a de que o locutor primário (L1) gere o dialogismo do texto, primeiramente, a partir da subenunciação e, posteriormente, por meio da coenunciação (...) e mesmo da sobre-enunciação. L1 convoca parte da responsabilidade enunciativa e se associa ao ponto de vista do Novo Testamento enquanto sugere uma atualização do Velho Testamento. Nos nossos termos, o Velho que manda é destituído a favor do Novo que ama - isto é, o amor cristão-católico. Esta investigação se afilia a uma agenda de pesquisa ampla, e em curso, de análise do discurso pontifício moderno. (shrink)

Las tareas de descripción documental en los Archivos de la Catedral y del Arzobispado de Sevilla han permitido identificar un documento pontificio original de Gregorio IX, datado en el año 1227, dirigido a las curias eclesiásticas a las que manda proteger y favorecer a la Orden de Predicadores en su expansión y misión evangelizadora, veintiún años antes de la restauración del culto cristiano en Sevilla por Fernando III en 1248, convirtiéndose en el documento original más antiguo conservado hasta la (...) fecha en estos Archivos. En este artículo profundizamos en el análisis del contexto de producción del documento, lo ponemos en relación con otros de contenido idéntico, y trazamos su historia archivística, Todo ello nos permite valorar su interés y destacado papel como testimonio de un proceso histórico de la Iglesia bajomedieval, más allá de su singular antigüedad o de su breve contenido. (shrink)

O artigo introduz a questão da relação entre a Igreja hierárquica e a mulher, afirmando que, desde seus começos, o cristianismo teve dificuldades para compreender o comportamento de Jesus para com as mulheres. Destaca alguns sinais do surgimento, no século XX, de uma nova consciência feminina, caracterizada pela emergência do “pensamento autônomo”. Em contraposição às mudanças do universo feminino e referindo-se ao “desconhecimento da mulher” que caracterizou o Vaticano II, o artigo refere-se à dificuldade da Igreja em identificar a ideologia (...) heterônoma que a caracteriza. “Há sempre um outro que manda”: o rei, o senhor, o homem, o pai – sobre o que se constrói a figura de um Deus poderoso e distante. Para corroborar a dificuldade de passar do pensamento heterônomo ao pensamento autônomo, particularmente para os bispos – e seguindo a teóloga Ivone Gebara – a reflexão toma como objeto paradigmático de leitura as falas do Arcebispo de Recife frente ao caso da menina estuprada pelo padrasto, ocorrido em 2009. Conclui: Os textos mais inovadores do Vaticano II não conseguiram romper com a imagem de heteronomia herdada do passado. Hoje não existe caminho para a Igreja fora do diálogo com a modernidade, o que implica, em primeiro lugar, uma atitude autocrítica. Palavras-chave : Igreja hierárquica. Vaticano II. Mulher.This article introduces the question of the relationship between the Church hierarchy and the women, arguing that since its beginnings, Christianity struggled to understand the attitude of Jesus toward women. It highlights some signs of the emergence in the twentieth century, of a new feminine consciousness, characterized by the emergence of an "autonomous thinking." In contrast to the changing world of women and referring to the “unknown woman” that characterized the Vatican II, this article refers to the difficulty to indentify the heteronomous ideology that characterizes the Church. "There's always another that gives orders" the king, the lord, the man, the father – under which the figure of a mighty and distant God is built on. To corroborate the difficulty to pass from an autonomous thought to a heteronomous thinking, particularly for the bishops - and following the theologian Ivone Gebara – this article analyzes the speeches of the Archbishop of Recife concerning the case of the girl raped by her stepfather, held in 2009. In conclusion: The most innovative texts of Vatican II were not able to break with the image of heteronomy from the past. Today there is no way for the Church out of the dialogue with modernity, which implies, first, a self-critical attitude. Keywords: Hierarchical Church. Vatican II. Women - DOI: 10.5752/P.2175-5841.2011v9n24p1280. (shrink)